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WHAT a Sacrament is, we have heard; and for what end each Sacrament was ordained: and so have learned the efficacy of the Sa∣craments,
and the benefits therby obtained.* 1.2 It remaineth that we proceed to enquire, whether this efficacy of the Sacraments depends only, and wholly upon the operative force, and active virtue inclu∣ded in them; or whether this efficacy be only found in them, when they work upon a subject fitted, and pre-dispo∣sed: or (to speak to the capa∣city of the vulgar) whether there be any thing required of the Receiver, to fit him for the benefits of the Sacrament; so necessarily, as that the want of this preparation, doth bar him from the benefit of the Sacra∣ment.
In the answer to this que∣stion, there is a direct opposi∣tion betwixt the Romish, and reformed Churches. They hold the efficacy of the Sacrament to be so great, that there need∣eth
no preparation, and qua∣lification of the Receiver. We of the Reformed Chur∣ches, contrarily mantain: that except the Receiver be thus, and thus qualified, he loseth the benefit of the Sacrament.
Not as if the Qualification of the Receiver doth concur actively to produce the grace of the Sacrament; but be∣caus in all the works of God, wherin he is pleased to make use of the creatures, as the in∣struments of his own right hand, he hath allotted to each of them a certain measure of activity, beyond which they cannot extend their efficacy: consequently there must be a certain previous disposition in the matter wheron they work, which, if it be wanting, their activity proveth ineffectuall. Instance in the fire, God hath placed in it a certain power of
heating, and burning, yet be∣caus this power allotted to it, is finite, therfore it cannot heat the snow, nor burn the water. Things must be dried before they are apt to kindle; so that the former question touching the efficacy of the Sacrament, is not much un∣like to this; whether there be in the fire so great activity, as to burn all materialls what∣soever it toucheth, or whether the fuell must be first dried, and fitted for the fire, before it will catch the flame? We teach, that the fuell must first be dried: nor can we conceiv but that there was more than ordinary vigour in that fire which,* 1.3 upon the prayer of E∣lijah, fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench: so here such
an efficacious, and working power we acknowledg in the Sacrament, as to produce the work of grace in the Receiver who is fitted, and prepared, but not otherwise. Let no man stretch this comparison further than it is expressed: we do not say that this activity is in the Element, as heat is in the fire, we know that a corporall sub∣stance is no more capable of inherent grace, than a spiritu∣all substance is capable of heat and cold. But the efficacie of the Sacrament is from the Spi∣rit, which, by an Almighty word, having united the thing signified to the sign, doth by the one convey the other to work upon the soul, as hath been shewed.
Now that something should be required of them that come to the Sacrament,* 1.4 by way of qualification, is but just, and
equall: God will be sanctifi∣ed of all them that draw near to him:* 1.5 and hereby doth he stir up the slothful soul of man to look about, lest by his wretchlesness he do barr him∣self of that benefit, which is to be gained in the Sacrament. What that thing is which is required, we must find out, by taking notice of the age of the Church, wherof we speak, and of the Sacrament wherof the question is framed: for if we speak of the Church in fieri, in the first plantation; then, be∣caus it consisteth of them that are men grown, at least, past their infancy, there is required of them Repentance, and Faith to fit them for Baptism, no less than to the Supper of the Lord. But if we speak of the Church in facto, in the succession, and propagation; then (becaus it consisteth of infants, aswell as
men grown) if we speak of men-grown, who heretofore were baptised, there is requi∣red of them to fit them for the Lords Supper (which is that only which they need,) Re∣pentance, Faith, and other gra∣ces. But if we speak of in∣fants, who are only admitted to Baptism, and not to the Supper of the Lord, the most that is required of them, is no more but that they be holy; not by any inherent holiness, for how should that be dis∣cerned? but by a federall san∣ctity, that is, that they be born of Christian parents: I say this is the most that is requi∣red of them, or rather, the most that we look at in them: if they have a Christian to their Parent, either father, or mother, this is enough to enti∣tle them to Baptism; nor is ther any question at all touching
this, save only with the A∣nabaptists.
Whether the infants of heathens may be lawfully baptised, may be a question, in as much as father, nor mo∣ther, are within the Cove∣nant: Some light, for answer to this question, may be taken from the law of Circumcisi∣on,* 1.6 and the practise therof in Israel. For infants of eight dayes old,* 1.7 whether born in the house, or bought with mo∣ney, must be circumcised: Proportionably it may seem lawfull for a Christian, if he have bought, or adopted the infant of an heathen, to pre∣sent him to the Sacrament of Baptism. But letting that pass, there is no doubt, but the in∣fants of Christian Parents may be baptised: nor is there any thing more than this pas∣sive capacity required of them,
or respected in them; and this I take to be the readier way to deal with the Anabap∣tist, than to shew it possible, that infants also may have the spirit of grace, and that in charity we may think so of them, and consequently admit them to Baptism. Which mi∣serable shift did specially a∣rise from the opinion of them, who denied the Sacraments to have any instrumentall efficiency in the conveying of grace, allowing them only to be seals to confirm, not instru∣ments to convey: wherupon, when the Anabaptist objected the defect of grace in infants, to bar them from the Sacra∣ment, in as much as to set a seal to a blanck, is to no pur∣pose; they, of whom we speak, defended their practice by the judgment of charity. In which respect I may prais their zeal:
but I do suppose this to be the readier way to deal with the Anabaptist; to say that chil∣dren are to be baptised, not to confirm them in grace, but to conferr grace upon them; that they are presented to Bap∣tism, rather to be initiated, than to be confirmed in the possession of grace. But, in as much as my purpose is not to dispute with hereticks, but to set down the Doctrin of our Church, touching the Sacra∣ments, which our Church hath done, with respect unto the use of the Sacraments in the plantation of the Church, and first conversion of men to the faith; following herein the lines of the Scripture, the pas∣sages wherof do still look that way, as may appear by all those texts, which the Ana∣baptists (ignorant of this) have mis-applied, to cry down the
baptising of infants; Since, I say, this is my purpose; let me proceed in the search of that qualification, which is requi∣red of them that come to the Sacraments.
Touching Baptism, the Ca∣techism saith, this is required of them that come to be bap∣tised, Repentance, and Faith: Touching the Lords Supper, the same Catechism saith: It is required of them, To exa∣min themselves, whether they do truly repent them of their sins, steadfastly purposing to lead a new life; whether they have a lively faith in Gods mercies through Christ, with a thankfull remembrance of his death, and whether they be in charity with all men.
In the Homily teaching the worthy receiving of the Sacrament, saith the Church; we must certainly know, 〈2 pages missing〉〈2 pages missing〉
Divell,* 1.8 still in use ever since the Primitive Ages of the Church.
THe nature of this Repen∣tance will appear in the Name, and in the Act there∣of: both expressed in the words of the Catechism.
The Name doth in our lan∣guage betoken sorrow: to re∣pent of any thing, is to be sorrowfull for it: so that Re∣pentance may not unfitly be called a godly sorrow for sin.
Note here first,* 1.9 it is not Anger, but Sorrow: hence it is, that humiliation more or less is a perpetuall adjunct of Repentance.* 1.10 David mour∣ned, Peter wept; all peni∣tents do griev, and mourn for their sins: So that tho all sor∣row
be not Repentance, yet all Repentance is sorrow: this affection is indeed the very root, from whence all the branches of Repen∣tance, and Reformation do spring: This affection we know to dwell in the heart, as it is fit it should; the heart is the proper seat of grace, and therfore of Repentance; that which is true, and saving Re∣pentance, is, and must be in the heart, an hearty sorrow, not hypocriticall.
Secondly,* 1.11 Repentance is not every sorrow, but sorrow for sin: The proper object of sorrow is Evill: of all evills sinn is the greatest: of all sorrow, the sorrow of the peni∣tent soul is the greatest; fit∣therfore, that the greatest sor∣row should be placed upon the greatest evill: Repentance therfore is sorrow for sin.
〈2 pages missing〉〈2 pages missing〉where note, that this confes∣sion must be made,* 1.12 alwayes to God; many times to the Minister: and in some cases to the Church, and congre∣gation. Thirdly, In the hand, perswading men to Refor∣mation, and Satisfaction: Reformation respecteth the practise of righteousness, to∣wards God; Satisfaction hath reference to the wrongs of man, which is made by submission in case of detracti∣on, and slander; by restitu∣tion in case of fraud, and vi∣olence: Touching Restituti∣on, note the persons, and things: for the persons, all are bound to make restitution,* 1.13 who have had any hand in causing the losses, dammages, and injuries of their neigh∣bours, Lev. 24.18.21. these ought to make restitu∣tion to the person damnified,
if it may be, to his heirs if he be dead; to God himself in case the other parties be not known, or cannot be found, Num. 5.5.8. For things: the thing it self would be re∣stored in kind, if it be to be had; or else the full value of it, if it be altered, together with sufficient recompence for the wrong susteined, Lev. 6.5. Num. 5.7. The necessity of satisfaction is great, for we cannot be assured in con∣science, that our Repentance is sound, and good, except we make satisfaction, if it ly in our power. Say the same of Reformation.
THE Nature of this grace, will ap∣pear in the Act, and in the Ob∣ject; The Act here menti∣oned, is stedfastly to beleev: The Object is, the promise of God made in the Sacrament: So that hence we may gather, what faith is, even a stedfast beleef of the Promise of God. Where is to be noted, that this definition doth not com∣prehend the whole nature of faith, but only that use, and exercise of it, which is Sa∣cramentall,
yet hence we may discern the nature of it in ge∣nerall: for if instead of this word, the promise, we substi∣tute this word, the truth of godliness, wherof the promise is one branch; then have we a full definition of faith,* 1.15 viz. That faith is a stedfast belief of the truth of godliness. By the truth of godliness, we under∣stand, that holy truth, which in the word of Scripture is revealed, whether for know∣ledg, as the history of the Creation, Redemption, &c. or for practise, as the Pre∣cepts, Threatnings, Promises; all which by faith, we sted∣fastly beleev; and then is it manifest that our beleef is stedfast indeed, when the truth of godliness doth leav an impression upon the soul: for this is the property of this holy truth, that where it is
received, and beleeved as it ought, there doth it new mould, and frame the soul, and change it into the image of it self;* 1.16 ex. gr. Beleef of the precept, if stedfast, frameth the soul to obedience; of the threatnings, to fear, and trem∣bling; of the promise, to trust, and confidence: Thus we say, that beleef of the precept is an obedientiall assent: beleef of the promise is a fiduciall as∣sent. This fiduciall assent, or stedfast beleef of the promise, the Scripture doth other while express by these phrases; To rest, and rely, or lean upon God, to stay, to roll upon, to trust, to place confidence in him, &c. The reason whereof is, because in Scripture phrase, he is not ac∣counted to beleev the promise of God, who doth not therup∣on put confidence in God. Say the same touching the precepts
and threatnings. Not he that subscribeth to the truth of them, but he that feareth, and obeyeth, is the beleever. Thus we see how Faith is a mother∣grace, viz. the Mother, and Nurs of Reverence, Obedience and Confidence. So then stedfastly to beleev the pro∣mise, is but one act of faith; and so the Church saith, Faith, by which we stedfastly beleev the promise; This is one act, but not the only act of faith.
Note further, that the Church addeth; The promises made to them in that Sacra∣ment; which is no less true in the Supper, than in Baptism. Sacramentall faith, that is, the exercise of faith, as a qualifi∣cation to fit us for the Sacra∣ment, must specially look up∣on the Sacramentall promise, and stedfastly beleev that spe∣ciall promise, which is made
to the Receiver in the Sacra∣ment. As in the Sacraments, so also in the duty of Prayer, humiliation, and every parti∣cular occasion, wherin our faith ought to have a speciall relation to the promise, Mans duty is to look to that promise which in speciall respecteth that duty, and by faith to lay hold upon it; else doth he de∣serv to lose the benefit of the Promise.
The promise made to us in Baptism comprehendeth the exhibition of grace, Act. 2.38. the remission of sins, Act. 22.16. consequently, the salvati∣on of the soul, Mar. 16.16. The promise made to us in the Supper, is intimated in those words, This is my body, this is my blood, which is shed for you; which Saint Paul expli∣cateth thus: The communi∣on of the body, and blood of
Christ, i.e. as we have heard, an effectuall means to convey the body and blood of Christ, even Christ and all his bene∣fits to the worthy Recei∣ver.
Hence give answer to that question, viz. How it com∣meth to pass, that the faithfull do receiv the body and blood of Christ in the Sacrament; the Church saith, they are ve∣rily, and indeed taken, and re∣ceived of the faithfull, but how commeth it to pass?
Answ. That it is done by virtue of Christs promise, and the Receivers faith meeting to∣gether: The promise of Christ is, that the elements thus bles∣sed, and received, shall be to the Reeciver, the body, and blood of Christ; the Receiver therfore doth look upon the signs, as instruments of con∣veyance, means of receiving.
Now these two, viz. the pro∣mise of Christ, and the faith of the Receiver meeting toge∣ther, do make a kind of omni∣potency: Christ can perform whatsoever he promiseth; and faith can beleev whatsoever he revealeth: so to the beleever this, yea, and all things else are possible.
Object. Possible therfore is Transubstantiation, since Christ can do what he saith.
Sol. We question not what Christ can do, but whether he doth so indeed, as the Romish Church saith; their assertion of Transubstantiation we dare not receiv, lest we should for∣feit our eyes, and other senses, which God hath given us, to inform our understanding in their severall objects.
Object. But blessed is he that beleeves, tho he see not.
Sol. True, and therin we
trust to have our part, because we firmly beleev, that in the Sacrament we do indeed re∣ceiv the body, and blood of Christ, tho we see it not: yet dare we not receiv Transub∣stantiation, becaus we see the contrarie: neither do we find any miraculous Transubstan∣tiation, in all the Scripture, but what was sensible, yea subject to the eye. Moses rod turned into a serpent, the water chan∣ged into wine at the marri∣age, were visible, and sensible transformations; so would this in the Sacrament if there were any at all.
WHen we teach the necessity of these two graces in the way of qualificati∣on to the receiving of the Sa∣crament, we understand it not in respect of the act of the Church, administring the e∣lement; but of God bestow∣ing the benefit: and so are we to understand the words of the Catechism, which saith, that these two graces are required of them that come to be bap∣tised: speak we of the admini∣stration of the Sacrament, there must be a profession of
these: speak we of the benefit, there must be a reall perfor∣mance of them, else nothing done: Except men profess them, the Church may not ad∣mit them; except men per∣form them, God wil not make them partakers of the benefits: the Church may refuse none that professeth, God will re∣fuse none that indeed perfor∣meth.
Quest.* 1.18 What if the professi∣on be fained and counterfet, shall that suffice?
Answ.* 1.19 It is not in man to search the heart. The profes∣sion of Simon Magus gave him admission to Baptism: nay, our Saviour tho he knew the fals heart of Iudas, yet for∣bade not his presence at the Pass-over: but tho man ad∣mit him to the Element, yet upon his want of Faith, God will barr him from the
benefit of the Sacrament.
Object. If then Simon Ma∣gus had afterwards repented of his false profession,* 1.20 yet it should seem that he had re∣mained extra Christum, with∣out Christ, except he be re∣baptised, in as much as at first his want of faith did bar him from the benefit of Baptism.
Sol. This is a case, which we may with reason beleev, that the providence of God doth watch to prevent: but suppose it possible, yet neither is there any need of rebapti∣zation, nor shall he remain disunited from Christ. Sacra∣ments are means of union in ordinary, but God is not tied to them. Besides, tho Baptism be the first Sacrament of in∣corporation, and union; yet not the only one: Add this, that, as Repentance can, after a sort, undo what hath been
done in the way of sinn: so may it in such a case supply the defect of former times, and cause that to be now done, without any ceremony, which at the ordinary time was not done. Lastly, in such cases we may distinguish between the benefit of Union, and Incor∣poration, and the benefit of Remission, and Regeneration; these later may be suspended for the present, tho not the for∣mer: but by extraordinary dispensation, the man who hereafter shall perform what is required, in the way of qua∣lification, tho for the present he do it not, yet may be in∣corporated, and united unto Christ; because in such a man Repentance, and Faith, are in actu signato, & radicali, tho not in actu exercito, secretly lodg∣ging in the heart, and seen to God, tho not sensible to the
man himself. And mark that I say the Incorporation of such a one is by extraordinary dis∣pensation,* 1.21 for in this we may conceiv a difference betwixt Gods dealing with men in Baptism, and in the Lords Sup∣per: the Lords Supper being often received, except there be a reall performance of repen∣tance and faith answerable to the verball profession [in actu exercito] God may suspend all benefit of that Sacrament, without irreparable harm, the next time may repair what the former did not; but Baptism being but once administred: because it may seem that who so is not then incorporated, must remain for ever disuni∣ted; therfore tho there be not in present a reall performance of Repentance answerable to the profession, yet will not God suspend all benefit of
Baptism, but notwithstanding their carelesness, granteth to them, who belong to the Ele∣ction of grace, present union with Christ, and implantati∣on, but not Remission, and Regeneration till afterwards: Neither is it absurd to conceiv an union with Christ, without any present fructification; for if the plant ingrafted into the stock doth not presently draw sap from the root, which yet is a naturall Agent, and can∣not suspend its operation: how much more may Christ, who is a voluntary Agent, suspend his influence for a time, tho the party be truly united to him.
According to this may we explain that position of the Schools, Sacramenta conferunt gratiam non-ponenti obicem, i.e. that if man be not a hin∣drance to himself, the Sacra∣ments
are not empty signs, but reall instruments to conferr grace: Now that barr, which alone hindereth, is impeniten∣cy, and infidelity: Who so doth not profess repentance, and faith, may not be admit∣ted; who so with his profession doth not joyn reall perfor∣mance, ordinarily, doth not receiv the benefit of the Sacra∣ment: much less they, who pro∣fess, and practise the clean con∣trary. Note that all this is spoken only, De Adultis. The case of infants followeth in the next Chapter.
THis that hath been delivered touching the necessity of Faith and Repentance, by the way of qualification, is willingly received by the Anabaptists; and the authority of our Church, in this particular, is by our infected Country-men alledged against our practise of infants Baptism; the law∣fulness of which custome we proved, cap. 7. and satisfied their objections made against our Arguments: It remaineth that we now examin their ar∣guments, and see what strength
they have to prov that In∣fants ought not to be bapti∣sed:* 1.22 Say they, there is no warrant for it in Scripture; They have not faith, (Ergo) they ought not to be baptised. Insist we a little upon them both.
THe Testament of Christ (say they) is so perfect, and he so faithfull, that no∣thing ought to be practised of Christians, which is not there warranted: But no warrant therein for the bap∣tising of Infants, neither Precept, nor President, (Er∣go) it ought not to be done. This is the triumphing Argu∣ment of all Schismaticks, which mislike the Ceremo∣nies of the Church, whether
Nationall, or Catholick.
First, To the Major, flou∣rished over with that text of Saint Paul, Heb. 3.2.6. Christ was faithfull, so was Moses; he as a sonn, Mo∣ses as a servant; his testa∣ment is therefore as perfect as that of Moses: True, but know we not that the faith∣fulness of a man, in his office, is to be measured according to the Intent, and Scope of his office imposed? in which if he fail, he is unfaithfull, if he fail not in that, then is he not unfaithfull, tho he look not to other things; The Minister may be faithfull, tho he meddle not with the sword of Justice; The Ma∣gistrate, tho he fight not with the sword of the Spirit: So then, what was the office of
Moses? of Christ? of the Apostles? The office of Mo∣ses was to plant a Nationall Church in the Common∣wealth of Israel: The office of the Apostles, to propagate the Church, and to make it Catholick throughout the world: The office of Christ was to work the Redemption of mankind: See the parti∣culars in Dan. 9.24.27. If any of them fail in these, then are they unfaithfull; else not hence it was Moses office, to set down particular or∣ders for that Nationall Church: Contrarily the of∣fice of the Apostles to ap∣point generall Rules, and Orders for the Catholick Church: Christ by himself did neither of these: but both these, and whatsoever else was necessary for the wel∣fare of Church, and Com∣mon-wealth,
by his Ma∣gistrates, and Ministers in severall ages: But by him∣self in his own person he established the Covenant of grace, and salvation, gave the Word of life, ordained the Seals, and instituted a Ministery, and so was faith∣full in his house as a Sonn, and worthy of more honours, than either Moses, or the Apostles. Thus we give answer to the Major.
2. To the Minor thus. We grant, that neither Precept, nor Pattern formall, and ex∣plicite, is to be found for in∣fants baptising; but both Pre∣cept, and Pattern virtuall, and implicite; which if found, is not to be neglected: That both may be found in the new Testament, comes thus to be proved.
First, PRECEPT VIRTU∣ALL and IMPLICITE: The precept of God to Abraham, and Israel, for the incorpora∣tion of their Infants, by a Sa∣crament, was not repealed by Christ, but rather confirmed, and consequently, tho not expressly written by the Evangelists, yet nevertheless delivered by Christ; the Ce∣remony indeed of Initiation is altered, but the duty it self doth stand still; for what was not repealed, ought to remain: Again, this is to be marked, that God by Mo∣ses establishing a nationall Church, hath drawn a per∣fect pattern, and modell ther∣of to our hands. Now there∣fore as no better laws for the Common-wealth, than those, which from Moses may be transferred; So no better Or∣ders for the Church, than
such as may from thence justly, and without wrong to the time of truth, and grace in the new Testament be tran∣slated: Some judiciall Laws were peculiar to that Nation, at least to that age of the world; some Ecclesiasticall rites were also peculiar to that age of the Church, and may not now be allowed: but others there were more mo∣rall, and so more perpetuall. And indeed no better directi∣ons than what may be fetcht from amongst these. Our Sa∣viour hath gone before us, and given us an example. All grant that the spirituall Courts, the Censures of the Church, the proceeding in the Censures are by our Savi∣our, fetcht from the Church of the Jews, Mat. 18. from thence doth Saint Paul argue for the maintenance of the
Ministery. Cor. 9.13.14. Laws touching the libertie of womens partaking of the Lords Supper, are thence en∣acted. Times, places, persons, consecrated to the service of God, are, and were ordained by the Church, in the Imita∣tion of Israel: and so also do we conclude, the perpetua∣tion of incorporating Infants into the Church of God; which in that Church having been enacted, was not repeal∣ed in respect of the substance of the duty, tho the Circum∣stance, and Ceremony be al∣tered: for we read in Act. 1.3. that our Saviour in his 40. dayes conversation, taught the Apostles things pertai∣ning to the kingdome of God, and Matt. 28. he bid them teach all Nations to observ all things that he had commanded them. It be∣ing
therefore manifest by tra∣dition, that Pedo-baptism hath ever since been practi∣sed in the Church of God: doubtless it had not been ad∣mitted, had not the Apostles, by this Commandement of Christ, appointed the obser∣vation of it. Thus we find a precept virtuall, and impli∣cite.
2 PATTERN VIRTUALL and IMPLICITE, is in the baptising of whole families, as of Lydia, Crispus, Gaius, Stephanus, and others, in which who doubt∣eth, but there were Infants also. What say we to those three thousand souls mentio∣ned, Act. 2. Is it probable that they were all present at Saint Peters Sermon, it being in a private house? is it not rather probable, that the men being present, and converted,
they brought also their fami∣lies to be baptised? so that the totall summ of men, women and children, might be 3000 souls: And here doubtless the proceeding of the Con∣verts was answerable to that in Gen. 17. no sooner is the Covenant made with Abra∣ham, but all the males in his house were circumcised, young and old: So doubtless no soon∣er was the Covenant of grace ratified, betwixt God and the Parents by Baptism, but the Infants also of the family, were accounted holy, and so baptised. Doubtless what Saint Peter said to them in Act. 2. The promise is made to you, and to your children; the same did St. Paul preach to the Gentiles, when they were converted. And how should they confirm the truth of this to them, but by bap∣tising
their children: Nei∣ther by children can we with the Anabaptist, understand their youths of discretion on∣ly, but their Infants also: for in Act. 2.39. and Cor. 7.24. the word is generall to comprehend all their issue and of-spring.* 1.23
Another Pattern is probably collected out of Mar. 10. the gospell read in the Liturgy, at the Administration of Bap∣tism. The children there men∣tioned were [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Infants, such as men do hold in their arms: Christ indeed baptised them not, but probable it is, that he might deliver them to his Disciples to be baptised (as some think) or rather that they had been baptised al∣ready: doubtless it was a pi∣ous act of the Parents to bring them to Christ; and who can much doubt of this, but
that the Parents having been by Iohns Baptism directed to Christ, when they knew him, brought children to him to receiv a further blessing from him; and thus much for answer to the first, and main Argument of the Ana∣baptists.
WIthout Faith (say they) none ought to be baptised, Mat. 28. Mar. 16. Act. 8.36. Which also the English Catechism doth allow. But Infants want faith, (Ergo) they ought not to be baptised.
Let the Minor be granted, tho if a man deny it, (as some do) I see not how they can prove it: but gratifie them in
this, the Major is utterly fals, for neither do these texts prov it, nor the English Cate∣chism. Besides there are good reasons against it.
The texts prov it not; in∣deed they prov the Affirma∣tiv, That whosoever beleeveth, may be baptised: But from thence to draw a negative conclusion is against Reason; Thus out of Iohn. 3.16. it is manifest, that whosoever be∣leeveth, shall be saved; but will the Anabaptist thence conclude, Infants beleev not, (ergo) they shall not be saved. God forbid.
First, In respect of Infants; There needeth none actuall faith in children, as a previ∣ous disposition, to fit them for the grace of Baptism: for
why? In the Baptism of In∣fants, the spirit worketh not as a morall Agent to proffer grace to the will, but as a na∣turall, or rather supernatu∣rall Agent, to work it in the will, to put grace into the heart, conferring upon them seminall, and initiall grace, which doth not presuppose faith, but is it self the seed of faith; To Parents conver∣ted, Baptism conveyed (as did Circumcision to Abra∣ham) a superaddition of fur∣ther grace, to what they had extraordinarily received: But to their children Baptism con∣veyed (as did Circumcision to Isaac) the first seeds of grace, and Regeneration. Add this, that the faith of the Parent is sufficient to qualifie the child for Baptism, yea, for the grace of Baptism; the child I say, in whom as yet
corruption of nature, being scant active, calleth for no act of Personall grace to re∣move the barr of guilt: pol∣luted he is, but by the act of another, not by consent of his own; therfore the faith of the Parent sufficeth to pro∣cure for the child the Sacra∣ment, and the benefit therof: They cavill, and say, every man must live by his own faith, and not by anothers: True, we say so to; only the words of the Prophet are mis∣alleaged, and misapplyed; the text doth not add that clause [not by anothers,] nor doth it speak simply of the be∣nefit it self, gained by faith, viz. Justification, Salvation, Preservation, but of the pre∣assurance of it: But not to strive hereabout; we see in Matt. 9.3. the sick man fa∣red the better for the faith of
his friends, even in the remis∣sion of sins: Parents are near∣er to their Infants, and have more interest in them, than one friend in another: In∣fants are a part of their Pa∣rents; so that the promise of grace mentioned in the Co∣venant, betwixt God, and the Parent, is not ratified to the whole Parent, except also it extend to his Infant: It is then the faith of the Parent, laying hold of the promise, which qualifieth his Infant for in∣corporation into the mysti∣call body of Christ. And this is a point of good comfort to the parent,* 1.24 to consider the goodness of God to him, ha∣ving provided for him, that as he hath been a naturall instrument to convey▪ to his child the guilt of sin, and se∣minall corruption; so may he also, challenging Gods
Covenant by faith, be made a voluntary instrument, to pro∣cure pardon of sin, and semi∣nall grace; a just remedy for the former malady.
The consideration wherof, were it well and advisedly thought upon, might cure that supine negligence found in Parents, who seldome think of this; and consequent∣ly, shall one day heare the just curses of their condem∣ned children, crying, woe worth the negligence of our careless Parents, who having begotten us for their pleasure, therby conveyed to us guilt, and corruption, but never took care to cure us of this malady; yea the considerati∣on of this, might provoke them to intend the act of their faith, and not only in the Church cursorily of cu∣stome, to present their chil∣dren
to God; but also actu∣ally by the prayer of faith, challenge Gods promise, for the good of their Infants: for doubtless even in this, as in all other occasions, the more intentive mans faith is, and earnestly set upon the promise to challenge it, the sooner doth it prevail, and obtain the desire. To return to the Anabaptist! since the faith of the Parents sufficeth, since the spirit worketh in Baptism as a supernaturall Agent, there needeth no actuall faith to be found in children; consequently they are deceived, who defend, that none may be baptised without faith inherent.
Secondly, In respect of Men grown, the want of faith doth not barr them from Baptism, i. e. the Church may not de∣ny water to them, that desire
the Sacrament, if they profess to repent, and beleev, tho peradventure their heart be naught. See then herein the unreasonable dealing of the Anabaptist, who will barr Infants from the water of Baptism, for want of Faith, when (as hath been shewed) not so much the actuall Inexistence of these graces, as the formall profession of them doth qualifie even Men grown, sufficiently for what the Church can do, in the administration of Bap∣tism.
Two things are usually ob∣jected against this in the heat of contention,* 1.25 which I shall briefly touch for the sa∣tisfaction of sober minds, and so return to the former doctrin of preparation.
First (say they) children are as farr from Profession of
faith, as from performance, consequently to be barred from Baptism.
To which I answer, that Profession is either actuall, or virtuall: An actuall profes∣sion of Repentance, and Faith is required of them, who by the acts of reason formerly abused, have multiplyed their personall transgressions; but for Infants a virtuall pro∣fession is sufficient, and such a profession we find in them, in respect of their Propagati∣on: They are not unfitly termed Beleevers, because they are born within the Profession of Christianity: As also the Infants of Pagans, are justly accounted Infidels, because they are born in the Profession of infidelity: And if Saint Paul had disputed the cause, I doubt not, but as he said of Levi, that in Abra∣ham
he paid tithes to Mel∣chisedec; so he would have said, that the seed of the faith∣full do in their Parents pro∣fess the faith of Christ; Add this, that this virtuall pro∣fession is actuated by the pro∣mise of the Sureties, and Pa∣rents at Baptism; And this is the answer of our Church, to the former objection; And it is plain, that that Ab-re∣nunciation, is the profession of Repentance, in the name of the child: so also the Re∣citation of the Articles, a profession of Faith, and repu∣ted his, according to that well known saying of Saint Austin, peccavit in alio, cre∣dit in alio, as his offence, so his profession is the act of an∣other, but his by Imputati∣on.
Yea, but saith the Anabap∣tist, this is the blasphemous
Invention of Pope Higinius; where, mark I pray you the spirit of Envy,* 1.26 and Detraction, that can speak well of nothing, that is not framed in the mo∣dell of his own brain. Higinius is said indeed to have appointed Godfathers, and Godmothers: But the Interrogatories in Bap¦tism were yet more ancient, & might be the sponsion and pro∣fession of Parents, in behalf of their children, in use long be∣fore Higinius. The profession of faith, as it appeareth by re∣cords, was at the first direct, and plain, by recitation of the Creed, and forms of Confessi∣on: Afterward it seemeth, that for help of memory, & to pro∣vide a remedy against bashful∣ness, that which the party re∣peated, was put into questions propounded by the Minister, and answered briefly (as now the form is) by the party; And
what the Men grown answer∣ed by themselvs, the same did Parents for their children be∣fore the time of Higinius: But why doth his blackmouth call this custome blasphemous? why calls he Higinius by the name of Pope? had it not bin enough to have stiled this custome of Interrogatories in Baptism, answered by deputed Sureties, to have stiled it I say, (as some others do) ridiculous, and unreasonable? had it not been enough to have stiled, this Higinius Bishop of Rome, as he was indeed, but he must call him Pope? But this is the vehemency of the Ana∣baptisticall spirit, to lay on load of rayling words, when there wanteth weight of solid reason. By the Anabaptists own confession, the custome is very ancient: for Higinius was the eighth Bishop of
Rome, lived in the year of Grace 150. long before the Pope was bred and born, ever since when, it hath con∣tinued in the Church. Boni∣face in his Epistle to Saint Augustin, seemeth to ac∣knowledg, that in his dayes it had Antiquity only to plead for the continuance. But neither he, nor any since, till of late years, counted it ridiculous, much less blas∣phemous: But passe we over the bitterness of words, exa∣mine the matter: Why should Infants be catechised, and asked for a profession of their faith? Answer out of Lombard,* 1.27 and Bonadventure, that it is done, not for their in∣struction, but for their obligati∣on: not as if the Infant should therby be taught, but that therby he may be bound to the profession of Religon:
So that this is the meaning of the words, I forsake, I beleev, that is, I bind my self to do these hereafter: And this in∣terpretation I preferr before others,* 1.28 as being more reasona∣ble, and more agreeable to that which our Church doth resolv upon: for the Minister speaking to the Sureties saith, This Infant must promise; and afterward, hath promised;* 1.29 In the Catechism they did pro∣mise and vow; and again, they did promise, and vow them both in their names: Hence the Church doth stile God∣fathers, and Godmothers, not by the new-fangled name of Witnesses, but Sureties, which doth intimate an obligation: the which is so much the more apparent to be the intent of our Church, because that in private Baptisms, where there is a present expectation
of death, neither are these in∣terrogatories used, nor sureties appointed. By all which, it is manifest, that this is the sense, and meaning of interrogato∣ries, in the judgment of our Church; which * 1.30 Lombard, and Bonaventure do give, and confirm out of Dyonisius: Hard it may seem, and harsh, (I grant) thus to explain these phrases, which being of the present tense, are strained to the future:* 1.31 but he is over∣squeamish, which will not bear with the harshness of a speech, when the explication of it given cannot be rejected. To shut up this point, since partly in their propagation, partly by their Sureties, a pro∣fession of Repentance, and Faith is made, the want of actuall profession is no barr to hinder infants from the Sa∣crament of Baptism.
The second thing objected, is this; that there is no more reason, why children should be admitted to Baptism, than to the Lords Supper, in as much as if the profession of faith made by Sureties may admit them to the one Sacrament, it may also qualifie them for the other. True indeed, so it might,* 1.32 if this were all that were re∣quired; but there is much difference betwixt the two Sa∣craments, and so divers rea∣sons, why infants may be ad∣mitted to the one, and not to the other. Baptism is for Ad∣mission, and Regeneration: the Lords Supper for Confir∣mation, and Preservation: they are fit to receiv the be∣ginnings, ••hat as yet are not fit to receiv the ending, and con∣summation: Baptism requi∣reth no Sacramentall actions from the party, so doth the
Lords Supper:* 1.33 in that he is a meer patient, in this he must be an agent; he must take, and eat, which the infant cannot do. Lastly, tho Repentance, and Faith be required in the way of qualification to both Sacraments: yet to fit a man for the worthy partaking of the Lords Supper, other graces, and gracious actions are re∣quired, which are incompati∣ble with the age of infancy. To the handling of which I now return, having thus fairly rid my hands of these brain∣sick, and froward spirits, the Anabaptists, and their Abet∣ters.
THankfulnes for the Death of Christ, is a speciall branch of our Qualifica∣tion, for the right and worthy receiving of the Supper of the Lord: for which cause, the Church hath put words into the mouth of the Minister, that after he hath exhorted the people to Repentance, Faith, and new-obedience, he should add this;* 1.34 And above all things you must give most humble, and hearty thanks to God the Fa∣ther, Sonn, and holy Ghost, for
the Redemption of the world, by the Death, and Passion of our Saviour Christ, both God and Man. And in the Catechism amongst other things, touch∣ing which a man ought to examin himself, before he come to the Lords Supper, the Church hath interserted this, A thankfull Remembrance of the Death of Christ. Note here.
1. A REMEMBRANCE, The reason wherof is this: be∣cause this Sacrament was or∣dained for the continuall Re∣membrance of the Sacrifice of Christs Death: His Death was a Sacrifice, this Sacri∣fice must be remembred: God made it remarkable at the first by those prodigies in Nature, the Sunns eclipsing, Earths∣quaking, Vail-renting, graves opening: But we must remem∣ber
it in respect of the Com∣mandement of Christ, Do this in Remembrance of me; yet is not this a repetition of that Sacrifice, what need that be daily renewed,* 1.35 that was at the first compleat, and perfect? whatsoever needeth daily re∣petition, and renewing, is in it self imperfect, and incompleat: As therfore this Sacrifice doth agree with the legall propiti∣ations in this, that it was a bloody Sacrifice; so in this doth it differ, and super-excell them, that it being at once compleat, needeth not (as did they) daily renewing, and re∣duplication.
2. A THANKFULL RE∣MEMBRANCE must there be, that is, so must we remember the Death of Christ, as that therby we be stirred to thank∣fulness for it: The reason
wherof is, becaus the Death of Christ was not only a meer separation of the body, and soul, but a sacrifice, yea, a pro∣pitiation, that is, a sacrifice for expiation of sin, and recon∣ciliation:* 1.36 Indeed it was the substance of all the legall shaddows, the perfection, and accomplishment of all the Typicall expiations under the Law: Nay more, it was the grand, and great deliverance of the Church. If therfore the Exodus of Israel out of Egypt deserved a yearly feast of thankfull remembrance: if the Reduction of the Church from the captivity of Babylon was so thankfully acknow∣ledged, as that it almost drow∣ned the memoriall of their Exodus; ought not the death of Christ, by which our Re∣demption from sin, and Sathan was wrought, ought not this
I say, to be thankfully re∣membred? The practise of the Church doth plainly manifest it: whence had the whole sa∣cred action that famous name of the Eucharist,* 1.37 so frequent in the writings of the Fathers, and Doctours of the Church, but from the sacrifice of thanks, and praise, at that time offered to God the Father, Son, and holy Ghost, for the Redemption of the world, by the Death, and Passion of our Saviour Iesus Christ: For this cause it is, that in the Li∣turgie of the Church, this is so carefully remembred, that by the Minister, the whole Congregation should be ex∣horted to give thanks to our Lord God; adding, that, as it is meet, and right, and our bounden duty that we should at all times, and in all places give thanks to the Lord God our heavenly Fa∣ther,
so for the present, with An∣gels, Arch-angels, and all the holy company of Heaven, we laud, and magnifie his glorious Name, &c. But to proceed.
The way, and means to stir us up to thankfulness for the Death of Christ,* 1.38 is seriously to consider of the benefits which we receiv therby: Here is a large field of meditation; here cannot the devout soul want matter, wherin to in∣large it self, if we take notice of these particulars: First, what we had been without it. Secondly, what our hopes are by it. Thirdly, how unwor∣thy we either were of it, or as yet are. Fourthly, by how worthy a person this was wrought. Fiftly, how bitter the cup was which he drank, how painfull, and shamfull the Death was which he suffe∣red. Here therfore, and in these
meditations let the soul dwell, till admiration of the benefit, so good, so great, so freely, so undeservedly bestowed, cause the heart to burst forth into that of David; Lord, what is man, that thou art so mindfull of him? Oh dear Saviour! who would not love thee? Oh hea∣venly Father! who would not bless thee? Oh blessed spirit! who would not obey thee? Oh eternall God! who would not devote himself, soul, body, all, to the honour, and service of this glorious Trinity, that hath done so great things for so unworthy, so wretched sin∣ners?
Well, Thankfulness is a branch of the Qualification of our souls for the worthy partaking.* 1.39 But how is it to be expressed? Answer briefly, by bearing our part in the Psalms, and Alms of the con∣gregation.
For the first, we read, that after the Passover, our Saviour, and his company sung a Psalm:* 1.40 It is Saint Iames his rule, in the time of mirth to sing Psalms: when have we more cause of spirituall mirth, than at this sacred banquet? all dull, and earthly is that heart, that is not now even filled with holy, and heaven∣ly raptures. Did Moses sing, and Miriam dance; and shall not we sing forth the praises of our dearest Savi∣our?
For the other, viz. the Alms of the Congregation,* 1.41 we have the laudable custome of the Church in all ages, and the ground therof is taken from that of David, Psal. 16. My goodness extendeth not to thee, but to the Saints that are in the earth, and to the excellent, in whom is all my delight. What
we cannot therfore return to our blessed Saviour himself in token of thankfulness, (and who would not in this kind, even part with all that he hath?) that must we, for his sake, bestow upon his poore members. Collections for the poore, are perpetuall atten∣dants upon Communions; the illiberall hand is the evidence of an unthankfull soul: freely we have received, freely let us give, and Christ shall thank us, Mat. 10.42. & 25.34. To say nothing of Deo-dands, most proper also upon this oc∣casion.
BY love, and charity we do not in this place understand that loving affecti∣on, which we owe to God, our heavenly Father, by vir∣tue of that great commande∣ment Matt. 22. nor that ge∣nerall act of love to our Neighbours, enjoyned in the second Table, which manifest∣eth it self in a mutuall, and re∣ciprocall interchanging of affections with them: viz. that we rejoyce with them in their causes of joy, and greev with them, when God calls them to it: nor yet that spe∣ciall act of sanctified love,
which is terminated in, and upon the holy brethren;* 1.43 whose truth is thence discer∣ned, if it be, (as it ought) in∣different to all without re∣spect of persons, and con∣stant without respect of times; if neither penury and neces∣sity, nor trouble and adversi∣ty, can cool the heat of our affections, but notwithstan∣ding these we love them, in whomsoever we find grace, and holiness: this is bro∣therly love indeed: yet is not this, nor any of these that love, which is here properly understood; all these are pre∣required: But by love and charity we do properly under∣stand,* 1.44 a reconciled affection towards all, even our ene∣mies, much more toward others, which is indeed the perfection of all love, and the Nil ultra of that affecti∣on:
So much we know is in∣timated by that phrase, to be in Charity: malice and heart∣burning must be laid aside, when we address our selvs to the holy Communion: If in hearing the word Iam. 1.21. Pet. 2.1. if in praying Tim. 2.8. how much more when we approach the Table of the Lord? God hath appointed this Sacrament, in a speciall manner to nourish love, and spirituall friendship amongst the brethren while they see themselvs all joyntly admit∣ted to the same Banquet, and all made partakers of the same Bread: Hence hath it recei∣ved the name of Communion (as some think) because it is (at least should be) communis anio the common union,* 1.45 i.e. the uniting of their hearts in common. So that he which forbeareth this Sacrament,
because he is not in charity, is like the patient, that throw∣eth away the plaster, because his leg is sore, when as for that very cause he ought to keep it: Even for that cause ought we to agree with our Adversary, and lay aside all rancour, malice, yea all heart∣burning, that we may be thought fit to partake of this holy Sacrament.
Note that this Reconcilia∣tion standeth in the practise of satisfaction, and restituti∣on to others, whom we have wronged, and of remission to others upon their confessi∣on,* 1.46 and acknowledgment: at least-wise there must be a readiness of mind to both; so saith the Church; And if ye shall perceiv your offences to be such, as be not only against God, but also against your
neighbours, then ye shall recon∣cile your selvs to them, ready to make restitution, and satis∣faction, according to the utter∣most of your powers for all in∣juries, and wrong done by you to any other; and likewise be∣ing ready to forgive others, that have offended you, as you would have forgivness of your offen∣ces at Gods hand; for other∣wise the receiving of the holy Communion doth nothing else, but increase your damnation:
Conclude we this with that patheticall Exhortation of the Church, grounded upon these words of Saint Paul; We being many are one bread, and one body, for all are partakers of one bread.
Declaring thereby (saith the Homily) not only our communion with Christ, but that uni∣ty also wherein they that eat of this Table should be
knit together, for by dis∣sention, vain glory, strife, envying, contempt, hatred, or malice, they should not be dissevered, but so joyned by the bond of love, in one mysticall body, as the corn of that bread in one loaf: In respect of which streight knot of Charity, the true Christians in the Primitive Church called this Supper, Love, * 1.47 as if they should say: none ought to sit down there, that were out of love, and charity, who bare grudg, and ven∣geance in his heart, who did not also profess his love, and kind affection, by some charitable releef for some part of the congregation: And this was their practice. Oh heavenly banquet then so used! oh godly guests who so esteemed this feast!
But oh wretched Creatures that we be in these dayes! who be without Reconcili∣ation of our brethren, whom we have offended; without satisfying them, whom we have caused to fall; without any kind of thought, or compassion to∣ward them, whom we might easily releev; with∣out any conscience of slan∣der, disdain, misreport, di∣vision, rancour, or inward bitterness; yea being ac∣combred with the cloked hatred of Cain, with the long-coloured malice of Esau, with the dissembled falshood of Ioab, dare yet presume to come up to these sacred and fearfull myste∣ries! Oh man whither rushest thou unadvisedly? It is a table of peace, and thou art ready to fight:
It is a table of singleness, and thou art imagining mis∣chief: It is a table of qui∣etness, and thou art given to debate; It is a table of pitty, and thou art unmer∣cifull: Dost thou neither fear God the maker of this Feast? nor reverence his Christ the refection, and meat? nor regardest his Spouse, his welbeloved Guest? nor weighest thine own conscience, which is sometime thine inward ac∣cuser? Oh man! tender thine own salvation, exa∣min, and try thy good will, and love towards the children of God, the mem∣bers of Christ, the heirs of heavenly heritage, yea to∣wards the Image of God, that excellent creature thine own soul: If thou have of∣fended now be reconciled:
If thou have caused any to stumble in the way of God, now set them up again: If thou have disquieted thy brother, now pacifie him: If thou have wronged him, now releev him: If thou have defrauded him, now restore to him: If thou have nourished spite, now em∣brace friendship: If thou have fostered hatred, and malice, now openly shew thy love, and charity: yea be prest, and ready to pro∣cure thy neighbours health of soul, wealth, commodi∣ty, and pleasure as thine own: Deserv not the hea∣vy, and dreadfull burden of Gods displeasure for thine evill towards thy neigh∣bour, so unreverently to approach this table of the Lord.
THat the preparation of Receivers should consist in Examina∣tion, is the plain do∣ctrin of Saint Paul,* 1.48 Let a man examin himself, and so let him eat of this Bread, &c. Exa∣mination is a duty of Christi∣ans, needfull at all times; a good preparation to every o∣ther religious duty, specially to the blessed Sacrament: what it is we do easily under∣stand: An act of the soul reflecting upon it self in a cer∣tain kind of judiciall procee∣ding, to passe censure upon it self, and its own actions: wherein this is materiall; that it be done diligently, and therefore it is compared to the 〈2 pages missing〉〈2 pages missing〉
cannot search the heart,* 1.49 but thou canst. Many things are in thy soul, which a stranger doth not, nay cannot under∣stand.
Quest. Is not then the care of the Minister superfluous, in examining his Parishio∣ners, since every man must do it himself?
Answ. Nothing less: Saint Paul in that text sheweth what must be done, not what must not be done. Too much consultation, and diligence in matters of such moment can∣not be used, nor too many eyes and hands imployed. Add this, that the object of the Ministers examination, that is, all that he can examin them about, is only matter of knowledg, or of criminall conversation: But beside this, inquiry must be made by each man, touching himself in re∣spect
of inward grace, and se∣cret corruptions; consequent∣ly as they that rely upon the Ministers examination, so they that neglect it, are justly to be blamed: joyn both to∣gether, specially in cases ex∣traordinary, and scruples of conscience.
The OBIECT or MATTER of Examination is not menti∣oned by Saint Paul: but by the Church reduced to these heads, Whether a man have Repentance, and Faith; Thank∣fulness, and Charity: In each of them note the reason of Necessity, and the mark or cognizance of Discovery.
REPENTANCE, what this is, we heard before, cap. 12. Now accordingly must each Recei∣ver examin himself, whether he do truly repent, and be heartily sorrowfull for his
former sins. And reason good it is, that by contrition and sorrow, the heart should be purged, which by lust, and wrath, and other inordi∣nate passions, so often sin∣ned against God. The mark to discern this godly sorrow is a stedfast purpose of the heart to lead a new life, to change the former courses into better. A purpose, a stedfast purpose, that is, a purpose of the heart setled and grounded upon reason, and deliberation, to lead a new life, to reform all former er∣rours, and aberrations; this is a certain, and evident mark of true repentance, and godly sor∣row. By this examin thy self touching thy Repentance: In vain is sorrow for sin, where there is no purpose to amend in time to come.
FAITH, what this is, we
heard, cap. 13. The reason, why it is required that we examin our selves touching it, is, that it may be tried, refined, and quickned against the time of use. Great need of Faith to l••ft up the soul above sense, and reason, and to cause it to see in the externall signs, that hea∣venly, and spirituall food of the soul. Add this also touch∣ing the other act of Faith, which consisteth in Reliance upon Christ: when is it fitter for us to renounce our selves, in whom is nothing good, and to cleav fast to our Saviour, in whom is all-sufficiency, than now when we desire to feed upon him, to satisfie our hun∣gry souls with goodness.
Marks,* 1.50 or Cognizances of true Faith may be taken from the Generation, and from the Operation therof.
For the Generation, it com∣meth
by hearing, is the effect of the Spirit, in our hearts working it by the Word; not the spawn of Nature, nor the fruit of Reason, much less of Sense; but the Word of God is that from whence it spring∣eth, whereon it feedeth, by which it liveth, without which it dieth. They, whose faith feeleth no decay, in the dis-use, and neglect of the Ministerie, may justly fear their faith was never right and sound.
For the Operation, Faith is fruitfull in good works, in all, but specially in the best works, Piety, Charity; at all times, but then doth it exceed it self, when we draw nigh to God: a fruitless faith is dead, a name, a picture, a shadow of faith, but nothing else: nay, there is not all sound in it, if it grow not daily, if it still seek not, la∣bour not to exceed the state of yesterday.
Now for THANKFULNESS and CHARITY, nothing more have I to add to that, which in cap. 16. & 17. hath been delivered: There is set down the reason of their ne∣cessity, together with the ef∣fects of them, which are the best signs of discovery; This only would I have added touching Love and Charity, that it must be universall: and indeed the universality therof is a good mark to discern the truth, and sincerity of it: for if it be right, it will extend to all men, even our Enemies, e∣ven to those that hate, and persecute us: This is indeed hard,* 1.51 yet Christ our Saviour will have it: his reason is, That ye may be (that is, known to be) the Children of your hea∣venly Father. God hath done so, Christ hath done so, and therfore we must do so.
Object. Must I then forbear my right, and suffer my self to be troden down by every one?
Sol. Every small matter, tho it be our right, must not provoke men to Law;* 1.52 mat∣ters of moment, in point of credit, and profit, may be pro∣secuted, so that we make use of the Law, as of a Iudg to de∣termin the question;* 1.53 not as of an executioner to reveng the wrong, and satisfie the spleen.
Thus we have seen wherin stands the Qualification of our souls for the blessed Sacra∣ment, particularly the duty of Examination, both what it is, and wherabout it is conver∣sant. Add in the close of all, the Necessity of this prepara∣tion,* 1.54 which is seen in the dan∣ger that commeth by neglect; for, as the benefit is great that commeth by the Sacrament, if
with a penitent heart, and pre∣pared soul we receiv the same; so is the danger great, if we receiv unworthily, if we dis∣cern not the Lords body, if we consider not the dignity of the holy mystery, if with un∣washen hands, with unprepa∣red hearts, we presume unto the Table of the Lord: Saint Paul saith, That he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, which is well expoun∣ded by the Church; He kindleth Gods wrath, and provoketh him to plague him with divers dis∣eases and sundry kinds of death.
You will happily say, why should there be more danger here,* 1.55 than in the other Sacra∣ment?
I answer,* 1.56 the danger is not greater here, than in Baptism; for even there also is it great, if men do break their vow, and
solemn promise made to God: But the penalty is more speci∣ally mentioned here; because this Sacrament doth alwayes presuppose discretion in men, to know what they do, before they come unto it: besides, he that abuseth this Sacrament, doth indeed violate, and pro∣phane them both. Let me close up all with the exhortation of the Church, which is two-fold.
1. If there be any Blas∣phemers of God,* 1.57 any hinde∣rers, or slanderers of his Word, any Adulterers, any in malice, or envy, or any greevous crime, let them be∣wail their sins, judg themselvs, amend their lives: else let them not presume to come to this holy Table, lest after the ta∣king of the holy Sacrament, the Divell enter into them, as he entred into Iudas, and fill
them full of all iniquities, and so bring them to destruction, both of body and soul.
2 If there be any one, which by these means cannot quiet his conscience,* 1.58 let him for fur∣ther counsell, and comfort re∣sort to some discreet, and lear∣ned Minister of Gods Word; specially to his own Pastour, that he may receiv such ghost∣ly counsell, and advice, as wherby his Conscience may be relieved: that by the Mi∣nistery of Gods Word, he may receiv comfort, and the benefit of absolution, to the quieting of his conscience, and for a∣voiding all scruple, and doubt∣fulness: So shall he be found a meet parta∣ker of these holy Mysteries.
Part. 3.
Chap. 11
Kings 18.38
Equity of a qualifica∣tion pre∣required.
Levit. 10.3.
Gen. 17.12.
The Church in such cases supplieth the place of a parent
Chap. 12
1. Note.
Ioel. 2.12.
2. Note.
A note touching Confessi∣on.
A note touching Restituti∣on.
Chap. 13.
The full definition of Faith in gene∣rall.
••ote the phrase of Rom 6.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, q.d. c••o••∣ding to which you were n••w moulded.
Chap. 14
Quest.
Answ.
See Saint Austin tou∣ching this l••b. ••. De ••aptismo contra Do∣natistis. cap. 12.
Note.
Chap. 15
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pa∣rio: No∣men origi∣nis, non aetatis.
Comfort to parents.
Objecti∣ons fra∣med a∣gainst this truth.
Note.
Non ut in∣strueren∣tur, sed ut ob••igentur. Lib. 4. Dist. 6. Qu. 1.
Aquinas to this ef∣fect, Cre∣do, i.e. buic fidei aggre∣gatus sum ••er fidei Sacramen∣tum.
Austin thus, Credo, i.e. fidei Sa∣cramentum percipio vel. praestò sum percipere: Ep stola id Bonifa∣cium.
Lombard, & Bona∣venture, di∣ci potest, ibi sponoeri pro parvulo, quod fi ad majorem aetatem ve∣nerit & re∣nuntiabit, & fidem te∣nebit. Iibi∣dem.
Thus also Dionysius cited by Bonaven∣ture, Sen∣sus verbo∣rum, quae dicunt Pa∣trini est, quod puer ille cum in sen••um ve∣nerit tene∣bit sacras professiones
Good rea∣son to ad∣mi•• infants to Baptism, but not to the Lords Supper.
Chap. 16
See the third ex∣hortation before the Commu∣nion.
This is S. Pauls own Argument Heb. 10.
See for this Ioh. 1.29. & 1 Ioh. 2.2.
Euchari∣stia.
Means to stir us up to thank∣fulness.
How to express our thank∣fulness.
Psalms.
Alms.
Chap. 17
Signs to discern the truth of bro∣therly love.
Reconci∣liation to others.
Communi∣on.
Mat. 5.23.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Cor. 11.18
Chap. 18.
Marks of Faith.
Matth. 5.44
Cor. 6.7.
Note this.
Necessity of Sacra∣me••tall preparati∣on.
Quest.
Answ.
This taken out of the third ex∣hortation before the Commu∣nion.
This ta∣ken out of the second